country, is obvious, from the fact that in the South he is
held a slave, and is satisfied with his condition; and because, as a
race, the African in this country, and on this continent, shows not
the least capacity for self-control. In the South, the African, in his
best estate, is a slave. In the North, laws are wisely enacted to
prevent him from going there, because of his barbarism, and because
that portion of the most advanced race on earth shrinks from contact
with it. The fact, then, of his barbarism is sustained, fully,--by his
normal condition in Africa; his condition of retrogradation in Jamaica
and San Domingo, where the experiment of emancipation has proved a
failure, where the relapse into barbarism is sure and irrevocable; and
in this country, where common sense and public opinion and public law,
both North and South, hold him in the condition of social, moral, and
physical vassalage and servitude, and confine him effectually within
certain prescribed limits, or hold him in that marked estimation of
inferiority which makes him forever conscious of his own degradation.
I have felt justified, therefore, not by way of opprobrium, nor in the
spirit of invidious or odious comparison, to name the category in
which he belongs, and then, by fair moral and philosophical argument
to deduce the justice and right of civilization in holding dominion
over him.

EMANCIPATION IS WRONG.

It is not our purpose to blame the African for being a barbarian; but
to insist that emancipation is wrong because it restores him to
barbarism, and that slavery is right because it holds him to those
roles of justice which pertain to civilization, and protects him from
the injustice, violence, and degradation which are the concomitants of
barbarism. As the slave of civilization, he is raised infinitely above
his former condition as the subject of barbarism. He knows this, and
it satisfied. His instinct teaches him to love his master, because he
is his protector, and because, mistrusting his own capacity for
self-government, he knows the necessity for a master; and instances
are numerous, of slaves, having misjudged their own capacity for
self-government, having fled from supposed wrongs, they found they
were mistaken as to the means of bettering their condition, and
returned to voluntary servitude, begging, with tears, to be again
admitted to the sacred precincts of the patriarchial care.

FITNESS OF THE AFRICAN FOR SLAVERY.

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